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Let us first consider briefly the various cults of Hades’ other instantiations. We have little in the way of detail about the cults of Zeus Chthonios, Klymenos, or even Plouton from any of our ancient sources. But we do know, broadly speaking, what functions these gods had. Hades under the name of Plouton, ‘the rich one’, is the best known, and in antiquity his cult was more widespread than the others’. Under this soubriquet he is usually classed as an agriculture god: as Linder describes him, ‘Spender und Garant reicher Ernte’, ‘the giver and guarantor of a rich harvest’. Plouton was originally an Eleusinian deity of the fertile earth, first attested in the early fifth century. Thereafter Plouton became a common designation for Hades, and is generally thought of as giving the grim god of the underworld a somewhat lighter designation as provider of agrarian fruitfulness. The role arises particularly through his association with Kore/Persephone; in terms of cult, she provides the bridge between the underworld and agriculture. Plouton is usually found in the company of Demeter and Kore and not in isolation. Other instantiations of Hades also tend to receive cult in close association with Demeter and Kore. So the farmer calls on Zeus Chthonios, along with Demeter, in sowing the corn.
(…)
The association with Demeter and Kore, and the whole tenor of Strabo’s description, make it clear that this is an agricultural cult. The close connection between Demeter and Hades here is therefore unsurprising, but it is worth noting that the area, as de- scribed by Strabo, is not straightforwardly fertile: it is also subject to disease. More- over Hades’ influence has extended far enough to have one of the rivers, Acheron, named for the underworld. So in what way does the presence of Hades ensure a good harvest? It seems likely that this is one of those instances when one god gives and another takes away. Demeter has the harvest in her purview, whereas Hades has red-rust and rush. Hades is the destructive flip side of Demeter’s generosity; cult is offered to please her and improve the harvest, and to placate him and re- duce disease. Hades is thus beneficent only insofar as he restrains his ability to cause the destruction of the crop. Even though he is a god of agricultural wealth, this destructive potential allies him also with his role as the lord of the dead.
— Worshipping Hades: Myth and Cult in Elis and Triphylia, D Burton
#doing some Demeter research…#quotī#hades deity#hades worship#dragonis.txt#paganism#witchcraft#pagan#hellenic polytheism#helpol#witchblr#hellenic deities#hellenic paganism#hellenic polytheist#hellenic pagan#hellenic worship#theoi
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Enuma Elish - The Babylonian Epic of Creation
The Enuma Elish (also known as The Seven Tablets of Creation) is the Babylonian creation myth whose title is derived from the opening lines of the piece, "When on High". The myth tells the story of the great god Marduk's victory over the forces of chaos and his establishment of order at the creation of the world.
All of the tablets containing the myth (also known as Enuma Elis), found at Ashur, Kish, Ashurbanipal's library at Nineveh, Sultantepe, and other excavated sites, date to c. 1200 BCE. Their colophons, however, indicate that these are all copies of a much older version of the myth dating from long before the reign of Hammurabi of Babylon (1792-1750 BCE), the king who elevated the god Marduk to patron deity of Babylon. The poem in its present form, with Marduk as champion, is thought to be a revision of an even older Sumerian work.
As Marduk, the champion of the young gods in their war against Tiamat, is of Babylonian origin, the Sumerian Ea/Enki or Enlil is thought to have played the major role in the original version of the story. The copy found at Ashur has the god Assur in the main role as was the custom of the cities of Mesopotamia. The god of each city was always considered the best and most powerful. Marduk, the god of Babylon, only figures as prominently as he does in the story because most of the copies found are from Babylonian scribes. Even so, Ea does still play an important part in the Babylonian version of the Enuma Elish by creating human beings.
Marduk: The King of Anunnaki
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"The memory of [Emma of Normandy] was of a generous patron. At Ely an inventory made in 1134 listed her gifts of precious textiles to the church. They included an altar frontal worked in gold and silver with an image of Christ in majesty, seven cloths with gold worked fringes (orfrey) and one of rich purple fabric, perhaps shot silk taffeta (purpura), adorned all round with orfrey work and precious stones, a purpura pall for each saint and each altar, and four woollen dorsals. The twelfth-century Ely monks also recalled a blood red altar cloth with a gold border a foot wide, and the magnificent purpura one worked with orfrey and adorned in a chequer pattern with gold and gems which she made for them, as well as the gold and gem-worked silk cloths for each saint,’ and, richest of all, the cloth she gave to cover the tomb of St Æthelthryth. The twelfth-century Abingdon Chronicler told of the gold and silver shrine she and Cnut had given to the church. It bore an inscription recording the two hundred and ten mancuses of gold and twenty-two pounds of silver which had gone into its construction. At Winchester they remembered her striving with Bishop Ælfwine to adorn the church of St Swithun, a contest which she won.” Canterbury tradition recorded the cup of gold worth 13 marks, two altar cloths, two copes with gold tassels, and a golden ornamented text which Emma had given.
Canterbury was not the only church to which Emma gave books. She sent an English psalter to her brother Robert, Archbishop of Rouen. She and Cnut have been associated with a lively production of de luxe manuscripts in the third decade of the eleventh century, most of which were intended as gifts for English and foreign churches or individuals. Gifts of manuscripts linked Emma and Cnut with such English churches as York, Canterbury, London, New Minster and Bury, and with cross- Channel recipients in Germany, Scandinavia and France. Peterborough, with its strong ties to queens in general and Emma in particular, was a major centre of this production. Wulfstan of Worcester remembered how a skilled scribe and painter of manuscripts who had taught him there as a boy gave Emma and Cnut a psalter, which eventually ended up in Germany. Ervenius was the scribe who taught Wulfstan. He is the same Earnwig who followed Emma’s close associate Ælfsige as abbot of Peterborough.
Emma was an acquirer of relics, and her acquisitions were almost invariably followed by their distribution. When the bishop of Benevento visited England in Cnut’s reign, Emma bought from him the body of St Bartholomew, which he happened to have with him; she gave most of it to Christ Church Canterbury, though retaining the arm for herself. Whilst staying in Rouen after the death of Æthelred she bought the body of St Ouen, which she again split on her return to England, this time keeping the head for herself and giving the body to Canterbury. New Minster was thus particularly favoured by her gift of the head of St Valentinus. A queen’s gifts were much sought after, and sometimes the process of giving was shortcircuited. Emma kept the head of St Ouen; after her disgrace, her goldsmith purloined it from her reliquary and gave it to Malmesbury where his brother was a monk.
Sherborne attracted her largesse in a more standard way. According to Goscelin writing c. 1100, she and Cnut came to visit St Wulfsige’s shrine at Sherborne. There the king pointed out to her the poor state of the church; the poverty of the angelic citizen Wulfsige was an accusation of them, weighed down as they were by gold and jewelled ornament.” It was up to her to repair it. She gave twenty pounds’ worth of silver for the repair of the roof. Sherborne is a rare instance of Emma as a patron of buildings. She may have contributed more than general support and intercession to the development of Bury and St Benet Holme.’ But according to the surviving sources her most generous building patronage was far away in western France where the rebuilding of St Hilaire at Poitiers was in ‘large part paid for by the queen of the English'.
The patronage of both Emma and [her daughter-in-law Edith also included] land. Emma gave Newington to Christ Church, acquiring it from Cnut after Ælfric forfeited it; she bequeathed land at Kirby to Bury, and together with Harthacnut gave land to Ramsey for the soul of Cnut. Edith was remembered as a benefactor of Wells, granting Milverton and Mark to bishop Giso. Emma almost certainly made gifts of land to the Old Minster, Winchester, where she and Cnut were buried: her son Edward confirmed her grant of the urban property of Godebegot in Winchester to the Old Minster, and after 1066 the Old Minster claimed that she had left them land at Hayling Island in reversion, after the death of her servant Wulfweard the White."
-Pauline Stafford, Queen Emma and Queen Edith: Queenship and Women's Power in Eleventh-Century England
#Emma of Normandy#11th century#anglo-saxons#historicwomendaily#my post#cnut the great#I *love* Emma of Normandy I can't believe I forgot about all these posts about her in my drafts 🤡#women in history
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Head Above Water | Eli Moskowitz x Mermaid!Reader
Chubby!Fem!Reader ● Mermay ●
I wrote this back in May, but never got back to it. If this gets enough interest, I might finish it because the idea I had was a lot more than what you get here tbh. Posting this especially for @sensei-venus
Eli Moskowitz remembered the time when he almost died very clearly. At the tender age of five, at the beach, the clear blue sky and the rush of water. The ocean tried to pull him in that day, but divine intervention made a miracle happen, as his mother put it. However, Eli knew better.
A girl had saved him. A girl no older than he had been. With pretty eyes and a shimmery tail.
The waves had crashed into him and Demetri as they played in the water, the beach not too far away. But the wave was a little too big and a little too strong. It made the both of them fall into the water, but Demetri had better pushback. He popped up out of the water, keeping g his head above the surface, while the tide pulled Eli in. He hardly heard his friend calling out his name. By the time Demetri was screaming for him and making a clamor, he was too far away to hear much of anything except the roaring waves overhead.
He struggled and pushed, holding his breath for as long as possible. He kicked and he threw his arms out, trying to remember everything he learned about swimming. He tried to go up, but it felt as of the ocean was holding him back. He saw the shimmery, ever moving silhouette of the sun, but he couldn't reach it. And when the tightness in his chest grew to much, when the pounding in his head became too painful, he let go of the breath he held because it was impossible to hold it in any longer.
The fight was over, he had no more to give. The moment of relief he felt when he let go of the air was nice for all of five seconds, then his body started to fill with water. He tasted sea salt and felt himself growing heavier. The new ocean world around him began to black out, as if someone had taken a sharpie and started blotting things out.
Then he saw a shimmer, a light of some sort. It was short lived and fast, but he never forgot the pretty golden shine it gave off. Then he felt two arms hook under his from behind and start pulling him up. The touch was firm, but kind, gentle even. Though the whoever had him wasn't very strong, and struggles to pull him along.
He didn't remember much after that, nit until he woke up on the sandy beach. His mother was crying over him, sobbing as his coughed up sea water. She smiled with relief and hugged him close, then said something along the lines of getting him into swimming lessons.
He stopped telling the story a long time ago. If his mom ever heard a peep of it, she told him it was mind finding a way to cope with the trauma of almost drowning. She told him that there was never a girl on the beach that day, not like he scribed her facial features or hair. She made sure to tell him that mermaids were not real whenever the shimmery bit that he was sure was as tail came up in conversation.
Kids at school laughed at him for it, too. They called him names and said he was crazy. One time, they went as far as to say he was in love with the mythical creature and that if he really wanted to prove she was real, then he should go live with her in the ocean. They made cards on Valentine's day and signed it "Eli's Fishy Girlfriend."
The only person who believed that what he saw might have been real was Demetei, but that was when they were kids. As they got older, he became a boy of science, and more often than not that had a lot to do more to do with programming than it did the secrets of the world.
As a teenager, he hardly put any thought into that day, but he never forgot it.
#mermaid au#mermaid!reader#eli hawk moskowitz x reader#eli hawk moskowitz#hawk moskowitz x reader#hawk moskowitz#hawk moskowitz x chubby reader#eli moskowitz imagine#eli moskowitz x reader#eli moskowitz x chubby reader#eli moskowitz#cobra kai#cobra kai headcanons#cobra kai x reader#cobra kai x chubby reader#cobra kai x plus size reader#chubby reader#plus size reader#gemini sensei
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An excerpt from Eli Clare (1999) exploring the language used against and used by disabled & queer folk. TW for the r word.
_
"Handicapped, disabled, cripple, gimp, retard, differently abled. I understand my relationship to each of these words.
I scoff at handicapped, a word I grew up believing my parents had invented specifically to describe me, my parents who were deeply ashamed of my cerebral palsy and desperately wanted to find a cure.
I use the word disabled as an adjective to name what this ableist world does to us crips and gimps.
Cripple makes me flinch; it too often accompanied the sticks and stones on my grade school playground, but I love crip humor, the audacity of turning cripple into a word of pride.
Gimp sings a friendly song, full of irony and understanding. Retard on the other hand draws blood every time, a sharp, sharp knife.
In the world as it should be, maybe disabled people would be differently abled: a world where Braille and audio-recorded editions of books and magazines were a matter of course, and hearing people signed ASL; a world where schools were fully integrated, health care, free and unrationed; a world where universal access meant exactly that; a world where disabled people were not locked up at home or in nursing homes, relegated to sheltered employment and paid sweatshop wages. But, in the world as it is, differently abled, physically challenged tell a wishful lie.
...
Queer, like cripple, is an ironic and serious word I use to de- scribe myself and others in my communities. Queer speaks volumes about who I am, my life as a dyke, my relationship to the dominant culture. Because of when I came out-more than a decade after the Stonewall Rebellion-and where-into a highly politicized urban dyke community-queer has always been easy for me. I adore its defiant external edge, its comfortable internal truth. Queer belongs to me. So does cripple for many of the same reasons.
Queer and cripple are cousins: words to shock, words to infuse with pride and self-love, words to resist internalized hatred, words to help forge a politics. They have been gladly chosen — queer by many gay, lesbian, bi, and trans peoples, cripple, or crip, by many disabled people. ..."
- Eli Clare in Exile and Pride: Disability, Queerness, and Liberation (1999)
#r slur#i debated censoring that word but it'll be easier for people who blacklist it if i don't.#also just as much as it isn't my word to reclaim i also don't think it's mine to censor when used by someone who's had it used against them#exile and pride#words words word#language#reclaiming words#disability#queerness#eli clare#quote tag
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Welsh Arthuriana: The Sons of Caw
A tale of King Arthur in drag, horribly unwise schadenfreude, and this big rock in the town of Ruthin
(This is an amalgamated retelling of several versions of the story from the 11th to the 16th centuries. Historical notes at the end.)
Arthur was king over the Britons in the south, and Caw the giant was king over the Picts in the north. Caw had twenty-three sons, among them the great warrior Hueil and the great writer Gildas.
Arthur, meanwhile, had almost as many lovers as Caw had sons. One day Hueil hit it off with one of Arthur's mistresses, and they snuck off to hook up. Arthur snuck up to spy on the pair, but they noticed him.
They attacked each other, and though it was a fierce fight Hueil won, stabbing Arthur in the knee. With blood spilled, tempers cooled and they all made peace. Arthur was like look, man, let's put this all behind us, I'll be mature, I won't take revenge, on one condition: Never give me shit about this. No "hey remember the time I kicked your ass", no "hey check out this guy walking funny, I wonder what happened to his leg", no nothing, okay?
For a while, there was peace, but Arthur always walked with a slight limp after that. One day he was in Ruthin in Gwynedd, dressed as a woman in order to hit on a bunch of other girls, and oh boy we do not have time to try and unpack that one here. Hueil came by and saw the ladies dancing together, and apparently Arthur passed pretty well, because Hueil only recognised him on account of the slight limp. And he knew, he knew what he had promised, but he just couldn't help himself:
"You'd be dancing all right if it wasn't for the knee!"
And lo, Arthur lost his shit, for lo, Hueil had fucked around, and now he would find out. Arthur dragged him to a big rock in the middle of town and cut his head clean off. And the rock has been called Maen Huail ever since.
When Hueil's brother Gildas heard about this, he was distraught. He took all of the books he had written in praise of Arthur, and threw them into the sea. And from that day forward, not once would the name of Arthur be found in the works of that great scribe.
So, the history
The real Gildas was a monk who probably lived in the 6th century and is our only near-contemporary source for the immediate post-Roman period in Britain. There are multiple traditions about his family, but a connection to Pictish royalty seems unlikely. This story is attempting to explain why, despite writing about the battle of Badon happening within his lifetime--supposedly Arthur's most famous victory--Gildas never mentions Arthur. The real reason is, of course, that Arthur as we know him didn't exist, and was a fictional character probably invented well after Gildas' time.
The earliest versions of the story just mention conflict between Arthur and Hueil/Huail, that usually ends in the death of the latter. Culhwch and Olwen has the person Hueil stabbed be his own nephew, and for whatever reason Arthur took a disliking to this. The idea that this explains the lack of Arthur in Gildas appears in the late 12th century, recorded by Gerald of Wales. All of these firmly locate Caw's family in "Prydyn" (Pictland/Scotland) (not to be confused with "Prydein", Britain as a whole)
Later folklore, collected by Elis Gruffydd circa 1530, localises the entire story to Gwynedd in north Wales, with Caw being a chieftan there, and this version is where the trysts and mistresses and crossdressing come from. I split the difference by keeping the Pictish origin but having Hueil just visit Wales, but I do want to clarify these are different versions in the actual medieval source material.
(Oh, also Caw being a giant might be a misreading over the years of his name as "Gawr", "big", often used as an epithet for Welsh giants)
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acrostic tag
thank you @mrbexwrites ! her post is here
Rules: You will be given a word, and you must share 1 sentence from your WIP/s that starts with each letter in that word!
my word is WRATH
from the faery children, as per:
W: 'While I was doing some much needed diplomacy—’ she snorted, and he pointed a finger threateningly at her, ‘shut up—you looked like you were trying to kill Ola’s childhood crush with your mind.'
R: Rion described it as though there was a string tied around his heart, tugging him towards Elis, and when they performed magic as a duo, he felt it in every part of his body, surging through his blood and knitting their magic together.
A: At first she did not understand, but she felt her magic pooling at her feet and imagined herself like a seed, sprouting a stem into the air.
T: The wind blew around her, but not the icy bite she was used to after weeks spent travelling, more like late spring, the last bit of chill before summer strangled the air.
H: Her blood thundered around her body, the magic hissing gleefully as she felt it shoot into her head, her eyes, her hands.
tagging: @sarahlizziewrites @revenantlore @scribe-cas and @ibuprofen-exe and anyone else who would like to take part! your word is MARCH
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The guide to me being silly 101
prev url(s): please-dont-mind-me-07
Hello fellow stranger in the internet who has stumbled upon my Tumblr page, the name's Eli I go by He/They and I speak Eng/Esp
Here I mostly draw fanart and the very occasional OC but you may find me rambling a bit about my current brainrot
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This user tracks #EliSeesYourStuff, use it in any post of yours, I'll reblog it either here or in my side (side is specifically bg3 related)
Things I have had a brainrot about at some point in my life in no particular order
Mega Man
Hollow knight
Jojo's Bizarre Adventure
Dungeons and Dragons
Baldur's Gate 3 (I specifically have a sideblog to not flood here with potential spoilers)
Star Wars
Genshin Impact
Omori
Stardew Valley
Pizza Tower
Chicory: A colorful tale
Ace Attorney
Several Alice in Wonderland media
A little masterlist of tags I use to sort out my stuff, may add more in the future:
#EliGoArt - Refers to any art media I make ---------------------------------------------------------- #EliGoCharacters - Me drawing my own OCs, most characters will (most likely) also have their own tag ---------------------------------------------------------- #doodle dump - All my quick sketches, most of them being traditional art ---------------------------------------------------------- #EliGoRamble - Me writing silly comments or posting silly images that aren't my drawings ---------------------------------------------------------- #EliAnswers - All asks should be tagged like this ---------------------------------------------------------- #ReblogoBrrrrr - Me reblogging stuff
My character Tags
Dungeons and Dragons
#Ace Goldstring - Halfling Bard (College of Spirits) ---------------------------------------------------------- #Davhomin Siannodel Brightwood - My first ever character, he has a soft spot in my heart - Half-elf Paladin (Oath of redemption) ---------------------------------------------------------- #Heinrich von Wenninger - Dhampir Fighter (Monster Hunter UA) / Cleric (Grave Domain) ---------------------------------------------------------- #Icarus Nephus - Scourge Aasimar Monk (Sun Soul) ---------------------------------------------------------- #Nolan the Undead - Reborn Half-elf Sorcerer (Wild Magic) ---------------------------------------------------------- #Professor Ephraim Maenenrum - Shadar Kai Wizard (Order of Scribes) ---------------------------------------------------------- #Yín Lóng/Argentum - Variant Human (Actually a dragon) Sorcerer (Draconic bloodline obviously)
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10 Songs 10 People
Tagged by @autumnalwalker and @eli-writes-sometimes
Tag Game Rules: put your library on shuffle and post the first ten songs. Then tag 10 people.
Using my Syndicate playlist:
Do I Wanna Know? by Arctic Monkeys
Cops and Robbers by Shakey Graves
Blood on my Name by The Brothers Blight
Dark Matter by Les Friction
No More Heroes by Aviators
Disarm by The Smashing Pumpkins
I Give You Power by Arcade Fire, feat. Mavis Staples
Run Baby Run by The Rigs
Watch Your Back by Sam Tinnesz
Pyrokinesis by 7Chariot
Tagging @junypr-camus @lexiklecksi @puzzleddragon02 @scribe-of-stories @dontcrywrite @deciphered-narrator @ambiguouspuzuma @silvertalonwritblr @drippingmoon @enchanted-lightning-aes and anyone else who wants to!
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9th January >> Fr. Martin's Reflections / Homilies on Today's Mass Readings (Mark 1:21-28) for Tuesday, First Week in Ordinary Time: ‘Here is a teaching that is new’.
Tuesday, First Week in Ordinary Time
Gospel (Except USA) Mark 1:21-28 Unlike the scribes, he taught them with authority.
Jesus and his disciples went as far as Capernaum, and as soon as the sabbath came he went to the synagogue and began to teach. And his teaching made a deep impression on them because, unlike the scribes, he taught them with authority.
In their synagogue just then there was a man possessed by an unclean spirit and it shouted, ‘What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.’ But Jesus said sharply, ‘Be quiet! Come out of him!’ And the unclean spirit threw the man into convulsions and with a loud cry went out of him. The people were so astonished that they started asking each other what it all meant. ‘Here is a teaching that is new’ they said ‘and with authority behind it: he gives orders even to unclean spirits and they obey him.’ And his reputation rapidly spread everywhere, through all the surrounding Galilean countryside.
Gospel (USA) Mark 1:21-28 Jesus taught them as one having authority.
Jesus came to Capernaum with his followers, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!” Jesus rebuked him and said, “Quiet! Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” His fame spread everywhere throughout the whole region of Galilee.
Reflections (13)
(i) Tuesday, First Week in Ordinary Time
Prayer doesn’t always have to be measured and controlled. It can be spontaneous and blunt at times. We have a good example of that kind of prayer in today’s first reading. It is said that Hannah spoke to God out of the depth of her grief and resentment. Her prayer was silent; the priest Eli heard nothing and only saw her lips move. Yet, it was full of emotion. As she said to Eli, she was pouring out her soul before the Lord. She was being herself before the Lord, opening up to the Lord the resentment and sadness that was in her heart and soul, because she had been childless for so long. Hannah’s prayer shows us that our own prayer can be completely honest. We do not have to censure our prayer in the Lord’s presence. There is nothing in our lives that is out of bounds in our prayer. The Lord can deal with whatever we throw at him in prayer. There is no such thing as uncivil prayer. The possessed man in the gospel reading addresses Jesus in the same direct way that Hannah addresses God in the first reading. He shouted, ‘What do you want with us, Jesus of Nazareth? Have you come to destroy us?’ We can almost sense the anger in the questions that the man hurls at Jesus. Yet, as God was comfortable with Hannah’s resentment and grief, Jesus seems comfortable with this man’s deep, demonic, anger. Jesus responds with a word that becalms the man and releases him of his demon, just as in the first reading it is said of Hannah that she was dejected no longer after her prayer. Whenever we open our hearts to the Lord, revealing to him what is there, including our darkest emotions, we too will experience the Lord’s healing and calming presence.
And/Or
(ii) Tuesday, First Week in Ordinary Time
Jesus met with various kinds of responses in the course of his ministry. In this morning’s gospel reading, while he was in the synagogue of Capernaum someone who was very disturbed in spirit responded to Jesus in a very aggressive way, ‘What do you want with us, Jesus of Nazareth?’ When someone responds to our presence in a similarly aggressive way, we can be very tempted to react in kind. We become aggressive towards them, which in turn can bring out further aggression in them. Jesus, however, did not respond to this man as the man had responded to him. Jesus responded to this disturbed man with a word that proved to be a healing and life-giving word for him, ‘Be quiet! Come out of him!’ The gospel reading says that the crowd were astonished at the authority of his teaching, his word. His authority was such that he was able to absorb this man’s aggression and respond to it with a word that was healing and calming in its impact. This is what divine authority looks like, the authority of the Spirit. It is the kind of authority that the world needs today, an authority that is rooted in our relationship with God, with his Son and the Holy Spirit. It is the authority to retain a loving, life-giving stance towards all, even in the face of great provocation and hostility; it is the authority to bring calm where there is disturbance.
And/Or
(iii) Tuesday, First Week in Ordinary Time
In the gospel reading, Jesus is confronted by someone who addresses him in very aggressive tones, ‘What do you want with us? Have you come to destroy us?’ Jesus did not withdraw in the face of such naked aggression but, instead, responded in a way that brought healing to this disturbed person. So often in the gospels, Jesus does not respond in kind to those who are hostile to him. Even as he hung from the cross, he prayed for those who had put him there, ‘Father, forgive them for they know not what they do?’ The gospels assure us that the Lord does not relate to us as we relate to him; his way of relating to us is always more generous and loving than our way of relating to him. In this morning’s gospel reading, the people responded to Jesus’ meeting with the disturbed man in the synagogue by expressing amazement at his authority. Jesus exercises his authority by showing love and kindness to those who have no claim on it. In that way he shows us what real authority looks like.
And/Or
(iv) Tuesday, First week in Ordinary Time
When people confront us in an angry way we tend to react in a similar fashion. Their anger can arouse our anger. It is often the way that we relate to people in ways that correspond to how they relate to us. The gospels suggest that this was not the way of Jesus. In this morning’s gospel reading a clearly very disturbed person turned on Jesus with great anger, shouting, ‘What do you want with us, Jesus of Nazareth? Have you come to destroy us?’ Jesus did not react to this man in a similar way. This person’s disturbed state did not disturb Jesus. Instead, Jesus’ own calm state had a calming effect on this man. In response to the man’s aggressive questions, Jesus simply said, ‘Be quiet! Come out of him!’, and these calming words had a profound effect on this man’s disturbed spirit. Jesus did not react to people; rather, he responded to them and he responded to them out of his deep relationship with God. As a result, his presence brought peace where there was disturbance and calm where there was aggression. The Lord can have the same calming effect on each of us if we open ourselves to him in our brokenness and our need. As we open ourselves to the Lord and grow in our relationship with him, we too can respond to others out of that relationship, rather than just reacting to them. In responding to others out of our relationship with the Lord, we can become channels of the Lord’s calming and healing presence to others.
And/Or
(v) Tuesday, First week in Ordinary Time
In today’s first reading, Hannah describes her prayer in very graphic terms, ‘I was pouring out my soul before the Lord... all this time I have been speaking from the depths of my grief and my resentment’. Her prayer was clearly a very honest prayer. She came before the Lord and poured out her soul before him, and that meant pouring out all that was in her soul at that time, her grief and resentment. Hannah’s prayer reminds us that when it comes to our own prayer to the Lord, we do not have to be on our best behaviour. The old catechism definition of prayer said that prayer was the offering up of our mind and heart to God. Offering up our mind and heart to God means offering up all that is in our mind and heart, whatever that might be, such as the grief and resentment that Hannah mentions. In the gospel reading, a very disturbed man addresses Jesus in a similarly honest way. We can sense the anger is the questions that he fires at Jesus. The psalms of lament in the Scriptures are full of questions fired at God out of people’s anger, resentment and grief. Jesus was not disturbed by the man’s questions. Rather he calmed the man’s disturbance. When we honestly bring our own disturbance to the Lord in prayer, we don’t disturb him. Rather, his presence works to calm our disturbance and heal our brokenness of spirit.
And/Or
(vi) Tuesday, First Week in Ordinary Time
In this morning’s gospel reading we find two very contrasting responses to Jesus. The man possessed by an unclean spirit reacted to him in a very hostile way, ‘What do you want with us, Jesus of Nazareth? Have you come to destroy us?’ Of course, Jesus had come to destroy the evil spirits, the powerful forces that held people captive and prevented them from living their lives as God intended. In contrast, we have the very positive response to Jesus of the people of Capernaum. His teaching made a deep impression on them. They were astonished at his actions, declaring, ‘here is a teaching that is new, and with authority behind it’. We need to keep recovering something of that response of the people of Capernaum. Because we have heard the story of Jesus’ words and deeds so many times before, we can easily cease to be astonished and deeply impressed. We can lose that sense of the newness and liberating power of Jesus’ message and life. We need to keep asking for fresh eyes and ears every time we approach the gospel story so that we can continue to be energized by the new wine of Jesus’ words and deeds. That story is a living word for us now, the word of the Lord, and it retains the power to astonish and impress us if we allow it.
And/Or
(vii) Tuesday, First Week in Ordinary Time
There is a wonderful example of the prayer of petition in this morning’s first reading. We are given there an image of Hannah who says of herself, ‘I was pouring out my soul before the Lord... I have been speaking from the depth of my grief and my resentment’. Her inability to conceive a child was at the root of this prayer out of the depths. Sometimes our own prayer will take that form. We find ourselves in a desperate situation and we cry out to God out of the depths of our distress. This was the prayer of Jesus in the Garden of Gethsemane and his prayer from the cross. In the Book of Psalms, prayers of lament, prayers out of the depths of some great distress, are more numerous than any other form of prayer. It is a supremely human form of prayer. True prayer will always be rooted in our lived experience. We pray to God out of our situation in life. When we pray like this, our prayer will always meet with some response. Our prayer may not be answered in the way we wanted, but it will not go unanswered. At the very least, we will find strength to keep going. In the words of this morning’s psalm, ‘I find my strength in my God’.
And/Or
(viii) Tuesday, First Week in Ordinary Time
This morning’s gospel reading gives us Mark’s account of the first public activity of Jesus after setting out on his mission. According to Mark, in that first public outing in the synagogue of Capernaum Jesus both taught with authority and acted with authority. The people recognized his teaching as different because he taught them with authority, and they further recognized the new authority with which he acted in releasing a possessed man from his demons. Jesus had authority from God; God’s authoritative power was at work in and through him. His was a life-giving authority. Authority has become something of a bad word, but, in itself authority is neither good nor bad. It is how it is used that matters. Jesus embodies for us authentic authority, the kind of authority that is the source of life for all who are influenced by it. We are all called to be authoritative in that sense. Our calling is to allow the Lord to speak and to work authoritatively through us. We are to be channels of God’s creative and life-giving authority for others.
And/Or
(ix) Tuesday, First Week in Ordinary Time
This morning’s gospel reading is Mark’s account of the first public action of Jesus after his baptism. Jesus’ first action sets the tone for the whole of his public ministry. He enters the synagogue of Capernaum and releases a man from an unclean spirit, a spirit which would have separated him from the worshipping community and from God. Jesus lived and died to draw people into a new community of faith, hope and love, and thereby, to a deeper relationship with God. Jesus did not try to lead people to God in isolation from others. He understood that our individual journey to God is always a journey that we travel with others. Our earthly pilgrimage, our journey towards God, is never a purely private pilgrimage; it is a shared pilgrimage. We need each other along the way. We have a responsibility for each other along the way. We have gifts that the Spirit has given us that others need, and others have gifts that the Spirit has given them that we need. Jesus himself never worked alone. The Lord calls us to journey together. The Christian life has to be, at some level, a shared experience, a communal experience.
And/Or
(x) Tuesday, First Week in Ordinary Time
It is probably true to say that the word ‘authority’ has had something of a bad press in recent times. In contrast, the word ‘freedom’ is very much in vogue and some would see authority as undermining of freedom and a threat to it. That perception may well have a basis in reality; the misuse of authority by authority figures has had serious negative consequences for individuals and whole societies. In this morning’s gospel reading, the people of Capernaum have a very positive experience of authority through their meeting with Jesus. Mark writes that Jesus’ teaching made a deep impression on them because he taught them with authority. Having watched Jesus heal a man with an unclean spirit, the people exclaim, ‘Here is a teaching that is new and with authority behind it’. Jesus’ teaching, his word, was powerful in a life-giving sense. He exercised authority in a way that enhanced the lives of others. Authority in itself is neither good nor bad; it can be a power for good or a power for harm. It can enhance human freedom or it can damage it. When we submit to Jesus authority, to his lordship, we become more alive, more fully human; we move closer towards what St Paul calls the glorious freedom of the children of God. It is in and through our union with him that we too can exercise authority in life-giving ways.
And/Or
(xi) Tuesday, First Week in Ordinary Time
According to the Book of Ecclesiastes in the Jewish Scriptures, ‘there is nothing new under the sun’. ‘What has been is what will be, and what has been done is what will be done’. The people of Capernaum, as portrayed in today’s gospel reading, would not agree with that sentiment. When they heard Jesus teach and saw him heal a seriously disturbed man in the synagogue, they said in astonishment, ‘Here is a teaching that is new, and with authority behind it’. There was a freshness, a newness, to the message of Jesus, the word of Jesus. Also, there was a new authority to this word; Jesus did not just speak of the presence of God’s kingdom but he showed that this kingdom was present, by his action, such as his healing of the man in the synagogue. Here was a word that accomplished what it said. We have heard the teaching of Jesus so often that sometimes it can no longer feel new to us. We can think, ‘I have heard this before’, and we don’t pay too much attention to it. Yet, Jesus himself retains his newness today as risen Lord, and his word, his message, retains its originality, its freshness, and, also, its power and authority. We need the capacity to hear his word afresh and to experience its power anew. Saint Augustine once addressed God as ‘Beauty, ever ancient, ever new’. The word, the teaching, of Jesus is itself ever ancient, ever new. It can speak anew to us every day of our lives.
And/Or
(xii) Tuesday, First Week in Ordinary Time
It strikes me that there is a very good description of prayer in today’s first reading. Hannah tells the priest Eli in the temple that ‘I was pouring out my soul before the Lord’. Her description of prayer is not too far from the definition of prayer I learnt from the green catechism in primary school, according to which prayer is the lifting up of the mind and heart to God. However, ‘pouring out one’s soul’ seems a more visceral description of prayer. Hannah goes on to tell Eli who supposed she was drunk that ‘all this time I have been speaking from the depth of my grief and my resentment’. For Hannah, pouring out her soul before the Lord amounted to speaking to the Lord from the depth of her grief and resentment. That was the state of her soul, and, so, that was the way of her prayer. In prayer, we can come before God as we are, in our grief and even in our resentment. In the gospel reading, Jesus is confronted by a person who is described as possessed. He cries out to Jesus, ‘What do you want with us Jesus of Nazareth? Have you come to destroy us? I know who you are’. This was, in its own way, a cry from the depths, a pouring out of the soul before Jesus. Behind the aggressive questioning was a cry for help. Far from being put off by the man’s aggressive tone, Jesus uses his authority to calm his spirit and heal his brokenness. We are being reminded that the Lord always hear our prayer, whatever form it takes.
And/Or
(xiii) Tuesday, First Week in Ordinary Time
Today’s first reading declares that ‘the one who sanctifies’, Jesus, ‘and the ones who are sanctified’, his followers, ‘are of the same stock’. We are being reminded that Jesus, through his life, death and resurrection, has drawn us into an intimate relationship with himself, such that we can now consider ourselves his brothers and sisters. Indeed, Jesus is closer to us than our own flesh and blood family. Saint Paul uses the language of adoption to express this relationship we have as members of Jesus’ family. As Jesus is Son of God, we have been adopted as sons and daughters of God through the power of the Holy Spirit. We can look to Jesus as our brother, to his Father as our Father, and to his mother as our mother. As Jesus’ adopted siblings, he is close to us at all times, especially in those moments when we are at our most vulnerable, when the shadow of death falls over us in some way. Today’s first reading says that Jesus ‘had to experience death for all mankind’. He has plumbed the darkest recesses of the human condition so he can be with us in our darkest moments as light. In today’s gospel reading, Jesus is with someone who has been enveloped in a kind of darkness. Clearly deeply disturbed, he shouts in anger at Jesus. Far from becoming disturbed himself, Jesus calms the man’s disturbance, ‘Be quiet! Come out of him’, just as he will later calm the disturbance of the storm at sea. This is the form that Jesus’ authoritative presence takes, and that caused people to be amazed and astonished at him. The risen Lord is with us in the same authoritative way, standing always ready to bring his own peace to our disturbed spirits, if we come before him as we are, even if that means in our anger.
Fr. Martin Hogan.
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9th January >> Mass Readings (USA)
Tuesday, First Week in Ordinary Time
(Liturgical Colour: Green: B (2))
First Reading 1 Samuel 1:9-20 The Lord God remembered Hannah, and she gave birth to Samuel.
Hannah rose after a meal at Shiloh, and presented herself before the LORD; at the time, Eli the priest was sitting on a chair near the doorpost of the LORD’s temple. In her bitterness she prayed to the LORD, weeping copiously, and she made a vow, promising: “O LORD of hosts, if you look with pity on the misery of your handmaid, if you remember me and do not forget me, if you give your handmaid a male child, I will give him to the LORD for as long as he lives; neither wine nor liquor shall he drink, and no razor shall ever touch his head.” As she remained long at prayer before the LORD, Eli watched her mouth, for Hannah was praying silently; though her lips were moving, her voice could not be heard. Eli, thinking her drunk, said to her, “How long will you make a drunken show of yourself? Sober up from your wine!” “It isn’t that, my lord,” Hannah answered. “I am an unhappy woman. I have had neither wine nor liquor; I was only pouring out my troubles to the LORD. Do not think your handmaid a ne’er-do-well; my prayer has been prompted by my deep sorrow and misery.” Eli said, “Go in peace, and may the God of Israel grant you what you have asked of him.” She replied, “Think kindly of your maidservant,” and left. She went to her quarters, ate and drank with her husband, and no longer appeared downcast. Early the next morning they worshiped before the LORD, and then returned to their home in Ramah.
When Elkanah had relations with his wife Hannah, the LORD remembered her. She conceived, and at the end of her term bore a son whom she called Samuel, since she had asked the LORD for him.
The Word of the Lord
R/ Thanks be to God.
Responsorial Psalm Psalm 1 Samuel 2:1, 4-5, 6-7, 8abcd
R/ My heart exults in the Lord, my Savior.
“My heart exults in the LORD, my horn is exalted in my God. I have swallowed up my enemies; I rejoice in my victory.”
R/ My heart exults in the Lord, my Savior.
“The bows of the mighty are broken, while the tottering gird on strength. The well-fed hire themselves out for bread, while the hungry batten on spoil. The barren wife bears seven sons, while the mother of many languishes.”
R/ My heart exults in the Lord, my Savior.
“The LORD puts to death and gives life; he casts down to the nether world; he raises up again. The LORD makes poor and makes rich; he humbles, he also exalts.”
R/ My heart exults in the Lord, my Savior.
“He raises the needy from the dust; from the dung heap he lifts up the poor, To seat them with nobles and make a glorious throne their heritage.”
Gospel Acclamation cf. 1 Thessalonians 2:13
Alleluia, alleluia. Receive the word of God, not as the word of men, but as it truly is, the word of God. Alleluia, alleluia.
Gospel Mark 1:21-28 Jesus taught them as one having authority.
Jesus came to Capernaum with his followers, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!”
Jesus rebuked him and said, “Quiet! Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” His fame spread everywhere throughout the whole region of Galilee.
The Gospel of the Lord
R/ Praise to you, Lord Jesus Christ.
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ABOUT ME!!
howdy folks <- sorry for being southern /j
Th’name’s Turt!!! I’m a trainer from Driftveil, Unova currently attending Naranja-Uva Academy on some shenanigans involving general fuckery and fun lmao
Team!
Flint — Emboar (Fire/Ground)
Edd — Ampharos (Electric/Dragon)
Cindy — Watchog
Globglogabgalab (Glob) — Gastrodon
Harper — Sigilyph
Eli — Whimsicott
Extra ‘Mons!
Petey — Venipede
Get ready for chaos!!
(OOC Blog: @turtblurt)
[Additional OOC stuff under the cut!]
Turt is from an Alternate Unova that is set in the future, which makes them technically a Faller! They’re also based on my Blaze Black 2 Redux nuzlocke run, so some Pokemon may have different typings or moves than in canon due to the changes made in that game!
Tags:
#turt posts <- posts/replies made in-character
#turt answers <- asks answered in-character
#turt rb <- stuff reblogged in-character
#turts unova trip <- stuff related to turt’s unova trip with @scribe-of-the-moon
#tw death mention <- if stuff related to the nuzlocke experience is brought up, this tag will likely be included
#alt unova <- stuff related to world-building of Alternate Unova, where Turt is from!
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The Divisions of the Priests
1 The divisions of the sons of Aaron were these. The sons of Aaron: Nadab, Abi′hu, Elea′zar, and Ith′amar. 2 But Nadab and Abi′hu died before their father, and had no children, so Elea′zar and Ith′amar became the priests. 3 With the help of Zadok of the sons of Elea′zar, and Ahim′elech of the sons of Ith′amar, David organized them according to the appointed duties in their service. 4 Since more chief men were found among the sons of Elea′zar than among the sons of Ith′amar, they organized them under sixteen heads of fathers’ houses of the sons of Elea′zar, and eight of the sons of Ith′amar. 5 They organized them by lot, all alike, for there were officers of the sanctuary and officers of God among both the sons of Elea′zar and the sons of Ith′amar. 6 And the scribe Shemai′ah the son of Nethan′el, a Levite, recorded them in the presence of the king, and the princes, and Zadok the priest, and Ahim′elech the son of Abi′athar, and the heads of the fathers’ houses of the priests and of the Levites; one father’s house being chosen for Elea′zar and one chosen for Ith′amar.
7 The first lot fell to Jehoi′arib, the second to Jedai′ah, 8 the third to Harim, the fourth to Se-o′rim, 9 the fifth to Malchi′jah, the sixth to Mi′jamin, 10 the seventh to Hakkoz, the eighth to Abi′jah, 11 the ninth to Jeshua, the tenth to Shecani′ah, 12 the eleventh to Eli′ashib, the twelfth to Jakim, 13 the thirteenth to Huppah, the fourteenth to Jesheb′e-ab, 14 the fifteenth to Bilgah, the sixteenth to Immer, 15 the seventeenth to Hezir, the eighteenth to Hap′pizzez, 16 the nineteenth to Pethahi′ah, the twentieth to Jehez′kel, 17 the twenty-first to Jachin, the twenty-second to Gamul, 18 the twenty-third to Delai′ah, the twenty-fourth to Ma-azi′ah. 19 These had as their appointed duty in their service to come into the house of the Lord according to the procedure established for them by Aaron their father, as the Lord God of Israel had commanded him.
Other Levites
20 And of the rest of the sons of Levi: of the sons of Amram, Shu′ba-el; of the sons of Shu′ba-el, Jehde′iah. 21 Of Rehabi′ah: of the sons of Rehabi′ah, Isshi′ah the chief. 22 Of the Iz′harites, Shelo′moth; of the sons of Shelo′moth, Jahath. 23 The sons of Hebron: Jeri′ah the chief, Amari′ah the second, Jaha′ziel the third, Jekame′am the fourth. 24 The sons of Uz′ziel, Micah; of the sons of Micah, Shamir. 25 The brother of Micah, Isshi′ah; of the sons of Isshi′ah, Zechari′ah. 26 The sons of Merar′i: Mahli and Mushi. The sons of Ja-azi′ah: Beno. 27 The sons of Merar′i: of Ja-azi′ah, Beno, Shoham, Zaccur, and Ibri. 28 Of Mahli: Elea′zar, who had no sons. 29 Of Kish, the sons of Kish: Jerah′meel. 30 The sons of Mushi: Mahli, Eder, and Jer′imoth. These were the sons of the Levites according to their fathers’ houses. 31 These also, the head of each father’s house and his younger brother alike, cast lots, just as their brethren the sons of Aaron, in the presence of King David, Zadok, Ahim′elech, and the heads of fathers’ houses of the priests and of the Levites. — 1 Chronicles 24 | Revised Standard Version (RSV) Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All rights reserved. Cross References: Genesis 46:10; Exodus 6:19; Exodus 6:23; Leviticus 10:2; Numbers 3:27; 1 Kings 2:35; 1 Chronicles 6:40; 1 Chronicles 7:3; 1 Chronicles 12:4; 1 Chronicles 26:13; Ezra 2:36-37; Ezra 2:39; Mark 2:26; Luke 1:5; Luke 1:8
#divisions of the Priests#the rest of the Levites#casting lots#1 Chronicles 24#Book of First Chronicles#Old Testament#RSV#Revised Standard Version of the Bible#National Council of the Churches of Christ in the United States of America
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Évangile de Jésus-Christ selon saint Marc 1,12-15
« Jésus venait d’être baptisé.
12 Aussitôt l’Esprit le pousse au désert
13 et, dans le désert, il resta quarante jours, tenté par Satan. Il vivait parmi les bêtes sauvages, et les anges le servaient.
14 Après l’arrestation de Jean, Jésus partit pour la Galilée proclamer l’Évangile de Dieu ;
15 il disait : « Les temps sont accomplis : le règne de Dieu est tout proche. Convertissez-vous et croyez à l’Évangile. »
(Texte biblique tiré de « La Bible — traduction officielle liturgique — AELF »)
(Illustration du site Apprenez-nous à prier)
Commentaire Mc 1,12-13
« Jésus venait d’être baptisé. Aussitôt, l’Esprit le pousse au désert. Et dans le désert il resta quarante jours, tenté par Satan. » (Mc 1,12-13) Marc ne nous précise pas quelles tentations Jésus a dû affronter, mais la suite de son évangile nous permet de les deviner : ce sont toutes les fois où il a dû dire non ; parce que les pensées de Dieu ne sont pas celles des hommes, et que, homme lui-même, il était entouré d’hommes, il a dû faire sans cesse le choix de la fidélité à son Père. L’épisode qui nous vient tout de suite à l’esprit, c’est ce qui s’est passé près de Césarée de Philippe : « En chemin, Jésus interrogeait ses disciples : Qui suis-je, au dire des hommes ? Ils lui dirent Jean le Baptiste ; pour d’autres, Elie ; pour d’autres, l’un des prophètes. Et lui leur demandait : Et vous, qui dites-vous que je suis ? Prenant la parole, Pierre lui répond : Tu es le Christ. Alors il leur commanda sévèrement de ne parler de lui à personne. » (Mc 8,27-30). Cette sévérité même est certainement déjà signe d’un combat intérieur. Et tout de suite après, Marc enchaîne « Il commença à leur enseigner qu’il fallait que le Fils de l’Homme souffre beaucoup, qu’il soit rejeté par les anciens, les grands prêtres et les scribes, qu’il soit mis à mort et que, trois jours après, il ressuscite. » Et vous connaissez la suite : « Pierre, le tirant à part, se mit à le réprimander. Mais lui, se retournant et voyant ses disciples, réprimanda Pierre ; il lui dit : Retire-toi ! Derrière moi, Satan, car tes vues ne sont pas celles de Dieu mais celles des hommes. » Il y a là, dans la bouche de Jésus l’aveu de ce qui fut la plus forte peut-être des tentations : celle d’échapper aux conséquences tragiques de l’annonce de l’évangile. Jusqu’à la dernière minute, à Gethsémani, il aura la tentation de reculer devant la souffrance : « Mon âme est triste à en mourir... Père, à toi tout est possible, écarte de moi cette coupe ! Pourtant, non pas ce que je veux, mais ce que tu veux ! » (Mc 14,34-36) Il est bien clair ici que sa volonté doit faire effort pour s’accorder à celle de son Père. Jésus a connu aussi la tentation de réussir ; là encore, son entourage l’y poussait ; le succès pouvait bien devenir un piège : « Tout le monde te cherche » (Mc 1,37), lui disaient ses disciples à Capharnaüm ; le matin du sabbat à la synagogue, d’abord, où il avait délivré un possédé, puis la journée au calme chez Simon et André, où il avait guéri la belle-mère de Pierre ; le soir tous les alentours étaient là, qui avec son malade, qui avec son possédé ; et il avait guéri de nombreux malades ; la nuit suivante, avant l’aube, il était sorti à l’écart pour prier ; Jésus avait dû s’arracher : « Allons ailleurs dans les bourgs voisins, pour que j’y proclame aussi l’Évangile : car c’est pour cela que je suis sorti. » (Mc 1,38). Elle est là, la tentation : se laisser détourner de sa mission. Jésus a vécu cette souffrance de l'incompréhension et a dû affronter une autre sorte de tentation, celle de convaincre par des actes spectaculaires : « Les Pharisiens vinrent et se mirent à discuter avec Jésus ; pour lui tendre un piège, ils lui demandent un signe qui vienne du ciel. Poussant un profond soupir, Jésus dit : Pourquoi cette génération demande-t-elle un signe ? En vérité, je vous le déclare, il ne sera pas donné de signe à cette génération... Et les quittant, il remonta dans la barque et il partit sur l’autre rive. » (Mc 8,11-12). Très certainement, quand Jésus décide brusquement de fausser compagnie à ses interlocuteurs du moment, que ce soient ses amis ou ses adversaires, c'est qu'il a un choix à faire. Ce choix est celui de la fidélité à sa mission. (Note du P. Mario Doyle, C.Ss.R. : Ce commentaire reproduit largement celui d’une bibliste bien connue des catholiques de France : Marie Noëlle Thabut)
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My first finished game for a proper game jam has been successfully uploaded and is playable! A truly humbling experience it has been, yet I'm thankful for the opportunity to work on my graphic making and game design skills! Check it out on zirk.itch.io/polyangry and tell us how you like it! 😁
Big shout outs to @elk-scribe, Ely Robins and Zirk for making the dream work! 🎉
#game development#game dev#indie game#game jam#rainbow game jam#what a jouney it has been#with a story written by yours truly!#i'm not a good writer
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XII Reasons Roman Numerals Are Better Than Arabic Numerals 😂😂😂
— By Eli Burnstein | August 3, 2023
Photograph From Getty
What’s up, patricians? It’s your boy Jasoninus Titus Clearianus, comin’ at ya live from Ephesus with not VI, not IX, but a whopping XII reasons why we should be ignoring those newfangled Arabic numerals and sticking to the I, II, and III of our forebears. So, without further ado, let’s dive in. [IV-minute read.]
I. What Even are Arabic Numerals?
2? 3? 54? What are these stupid symbols? I’m confused. I, V, X, and L, on the other hand—they’re familiar. That’s nice.
II. Addition is a Cinch.
To those who argue that adding Roman numerals is hard: you’re dumb. Wanna combine X and V? Just mash ’em together. XV—boom. How hard was that? As for longer numbers, like XLV and VIX—that’s easy, too. Just carry the L and subdivide according to the tables provided by your local proconsul.
III. Multiplication and Long Division.
Multipli-what? Long divisi-who? Who needs those fancy formulas, anyway? Maybe you losers should spend less time playing with numbers and more time threshing grain and/or chiselling marble.
IV. Elegance in Speech.
Roman numerals are elegant to throw around in conversation, e.g., “I’ve asked you vee (V) times not to keep the priestesses waiting,” or, “I’ve slept with eye-eye (II) people in my entire life.” It’s more natural.
V. Elegance in Writing.
“Our quarterly flax earnings are up LXVI percent, down XIV from MDXXVII.” Clean, clear, professional.
VI. The Bigger the Number, the Longer It Is.
4,708 sounds small. Puny, even. But MMMMDCCVIII? That shows me how big this number is. Maybe the biggest?
VII. No pesky Decimals.
Decimals are for scribes who have nothing better to do than make up things like 7.5 aqueducts or 3.25 wars. But if you’re a general, senator, or magistrate, like most of us, that’s getting a bit too in the weeds.
VIII. Order Tells You Whether to Add or Subtract.
VI is V+I while IV is V-I. Now try that in your stupid math. 21 is . . . 2+1? No! 12 is 1-2? False! See, it just doesn’t work.
IX. Zero is Easily the Stupidest Thing I’ve Ever Heard of.
“Hey, guys, you know what we’re missing? A number that represents the absence of numbers. You know, like, something, but it means absolutely nothing?” What?
X. VII Symbols are More Efficient Than IX Symbols (X If We’re Counting Zero LOL).
I, V, X, L, C, D, M. See? That’s all you need to create every number under the sun (all the way up to MMMMDCCVIII). 1, 2, 3, 4, 5, 6, 7, 8 . . . I’m bored already.
XI. Plagiarism, Methinks?
People think that these squiggly-ass digits are sooo original. But take a closer look and you’ll see good, old-fashioned Roman ingenuity at work. 1? Clearly a ripoff of I. 3? Backwards “E,” for real. 5? Yeah, that’s an “S” trying to cover its tracks. They even rip themselves off! Turn a 6 upside down and you’ll have all the evidence you need.
XII. Numbers are Letters, and Letters are Numbers. End of Story.
We’ve already got the alphabet. It gives us everything we need. But no—not good enough for these fancy-pants mathematicians who need their own set of characters just to feel special. What’s next, a sign that means “is equal to”?
Conclusion:
I could probably come up with another DCCCLXXXIX reasons why Arabic numerals eat Neptune’s you-know-whats for breakfast, but you get the idea.
Ditch the fad, folks. Rome always wins (Not True Idiot Eli Burnstein). ♦
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